January 13th, 2008
“Sankranthi and Pongal”
OM…OM…OM…
Sai Ram
With Pranams at the Lotus Feet of Bhagavan,
Dear Brothers and Sisters,
Let me begin by wholeheartedly greeting you all on the occasion of Pongal and Sankranthi. Wish you all a very happy Sankranthi and Pongal tomorrow! I thought of sharing a few points with you on this occasion so that we are able to celebrate this festival in its true spirit.
Pongal and Sankranthi are one and the same festival. Pongal is the name given in the Tamil Nadu region, and in the rest of the country, it is called Sankranthi. They are not two different festivals.
The second point is that this festival comes at the time of harvest, when our granaries are full of grains. This is a season of plenty and prosperity. The farmers are busy bringing home bags of grain. So this is a season of celebration. Therefore, Sankranthi is a festival of gaiety, in which we express our gratitude to God for all that we have.
SANKRANTHI CALLS FOR A CHANGE IN OUR ATTITUDE
Let us discuss the meaning of the word sankranthi: kranthi means “change”, and sankranthi means “good change”. Therefore, Sankranthi calls for a positive change in our attitude. We should change in such a way that we have good thoughts, good speech, and good behaviour. As such, it is in this season that people have new aspirations, new plans, new spiritual goals, and undertake new sadhana.
Sadhana (or spiritual practice) is started during this season because it is considered to be the most auspicious period. So for those of us willing to take up some sadhana, this is the time to do it. This season leads to the fulfillment of our goals—so our spiritual endeavor will end in grand success.
Sankranthi also has another meaning, which is demonstrated in one of the other names for this festival: Makara Sankranthi. According to the zodiac system, the sun moves from one house to another during the 12 months of the calendar year. In the current season, the sun moves to the house of Makara (Capricorn). Hence, it is also called Makara Sankranthi.
So Makara Sankranthi means the sun shifts to Makara. Therefore, we can infer that this festival is decided on the basis of the movement of the sun. What is the importance of the sun?
The sun should be treated as a hero. Without the sun, the whole organic world would grind to a total halt. The whole of creation would be annihilated without the Sun god. Therefore, the sun is responsible for the life principle, for the sustenance and maintenance of the entire universe. So the sun is given a very important position, and depending upon its movement, the calendar year is decided. So Sankranthi is based on the movement of the sun to the Makara (or Capricorn) house.
What we are doing today is laying some groundwork in preparation for tomorrow’s celebration. If we have no idea what the meaning of it is and just sit there watching the festivities, then it becomes like any other day. If we understand the significance and then celebrate, the celebration will be purposeful, fruitful, and meaningful.
There are three mythological events associated with this celebration:
First, it is on the day of Sankranthi that Adi Sankara took sanyasa (total renunciation). Adi Sankara is responsible for all the Vedanta of Sanathana Dharma (the eternal Dharma): he composed many spiritual texts and provided several valuable interpretations of other Vedantic texts, which are still available. The whole human race should be grateful to Adi Sankara for this. Because Sankranthi was the day that he took sanyasa ashrama–meaning that he chose a life of renunciation or asceticism–it is an auspicious season and auspicious month for all.
The second notable event is told in the Mahabharatha, the epic poem of the war between the Pandavas and Kauravas. One very important character, by the name of Bheeshma, was the senior-most member (grandfather, grandsire) of the family/army, a man of great strength, knowledge, patience, and supreme sacrifice.
Bheeshma means “determination”. His very name is determination. He was determined to follow the path of dharma. Bheeshma is also known for shantha bhakthi. He always remained at peace, unruffled and balanced. He was also gifted with a special boon from his father: Bheeshma could choose the time of his death. No one could kill him without his will.
So Bheeshma chose this day of Sankranthi to be killed. He lay there on the battlefield after being struck, lying on a bed of arrows, bleeding heavily, awaiting this auspicious day. He chose this time because, as per the tradition, those who die during this period attain heaven and are liberated. That is the traditional interpretation. Therefore, Bheeshma’s life (and death) are also associated with Sankranthi.
And now let’s move to the third incident. You must have all heard of an emperor by the name of Bali. Emperor Bali was the king of sacrifice. He is known for his kindness and compassion for his subjects. All people are said to have been in comfort and safety during his regime. The story says that Bali took care of his subjects as his own children, and therefore Emperor Bali was cherished by everybody.
This is a season of thyaga (sacrifice) and dana (charity). Bali not only stands for charity, but also for supreme sacrifice. It is on this day that he comes back, as it were, and gives to everybody.
Of the three days of the festival Sankranthi, the first day is called Bhogi. Bhogi represents bhoga (peace and prosperity). Therefore, with our granaries full, we have enough food and money to share, so this is the best season to do it. Bhogi is the season where we have all bhoga. And so we must do thyaga (sacrifice) or else we bhogis turn into rogis (patients).
We are not to be rogis. All of us are really bhogis enjoying everything, in order to be thyagis, the sacrificing ones. Thus Emperor Bali comes back on this day to see how happy his people are, whom he had always considered as his own children. This is also the significance of Sankranthi.
My friends, let me remind you once again that all the points discussed here are gathered from Sai literature. It is not my imagination; I am not given to that as yet by His grace. (Laughter) These are the things collected from His discourses.
Sankranthi is a beautiful festival. If you go to the village you will be thrilled; in cities, the celebration is altogether different. In metropolitan cities, it is better not to discuss. So, if the culture is still there, it is only in the villages. If the tradition is being continued through the ages, it is only because of the rural areas.
During this season, you find that every resident has beautiful designs called rangoli in front of their houses. Prior to designing that, cow dung is mixed with water and sprinkled on the ground. It seems strange, but cow dung is actually antibacterial. Therefore, this water is sprinkled in front of every residence in every village in order to purify the area. After that, they decorate with rangoli. Over that rangoli, they keep three balls made from cow dung, and on top of these balls are pumpkin flowers.
These three cow dung balls have special significance. One ball is called go (cow). The other cow dung ball is called Gopala, Krishna Himself. The third one is Govardhana, the mountain lifted up by Krishna. Therefore the three cow dung balls represents go, Gopala and Govardhana - the cow, Krishna, and the mountain. The villagers dance in front of the cow dung balls with the beautiful designs in front of their houses.
It is very unfortunate that these traditions and meanings are forgotten with each passing day. During my younger days, things were totally different from what we see today. Life has become synthetic and artificial. Nothing is genuine. That is why life has become so miserable today.
During the Sankranthi season, we find bull trainers specially dressed in colorful attire and turbans. This character is called Gangi. He brings along a specially decorated bull. This trainer Gangi and his bull visit every residence. The man sings and the bull is trained to dance accordingly (Laughter).
It is true! Not only have we humans learnt how to dance! Animals can do it much better. (Laughter) Animals never go wrong. They don’t need long periods of training. But we need them, and still we commit mistakes, and make a business of our dances. Animals don’t. So this bull dances to the tune of Gangi, the trainer.
Which song is sung? The song is from the happy, celestial wedlock of Rama and Sita, as told in the Ramayana. Why is that particular song sung of Rama and Sita’s wedding? Why not some one else’s?
It only means that the residents of the house, the husband and wife, should be like Rama and Sita. Rama and Sita lived in total harmony and agreement. Whatever Sita desired, Rama fulfilled. Whatever Rama thought, Sita immediately acted upon. They are one in two bodies. Therefore, as the trainer sings and the bull dances, everyone who hears the song will be blessed to be like Rama and Sita.
Things are not done without purpose. Every celebration has a meaning and significance behind it. That is the reason celebrations happen unfailingly every year.
Another significant thing happens during Sankranthi: A mixture of til (sesame) seeds and jaggery (a natural sweetener like brown sugar) is made and thrown on to the fields for the cows to eat.
Til seeds and jaggery are a perfect combination. It tastes very good. (I am sorry I don’t have a sample to distribute here. I wish I did. Better luck next time!) And this delicious combination is fed to the cows.
What wasteful fellows! Why should they do that? Why feed cows when we are here to enjoy it? We are here ready to eat it throughout the year. Why cows, why on that day?
We must understand that we have to be grateful to cows. It is the cow’s milk that nourishes our body and is responsible for our strength and healthy physique. So milk is very important. Additionally, the cow itself stands for the sathwic nature (pious quality), and her four feet represent the four Vedas. It is for these reasons that we express our gratitude to the cow with a sense of reverence.
The mixture we feed them also has a meaning. Jaggery represents love, and til represents friendliness. So love and friendliness are mixed together and given for the cattle to eat. This means we should love the cattle and all other animals. We should love the whole creation.
We should understand that we belong to the entire cosmos. Do not identify yourself with humanity only; you are part of the entire samsara (creation). You are a member of the plant world, of the animal world. Mountains belong to you, valleys belong to you, flowers belong to you, and birds belong to you. You are one with this entire universe. This is what Oneness is.
Oneness does not mean that we all join together and shout some slogans. That is political oneness. (Laughter) True Oneness means that I am one with this organic world, that I am friendly with the land, with water, with plants, and so forth.
So this celebration, my friends, is the expression of our gratitude to nature. Sankranthi calls for the respect and adoration of nature. If we were really grateful to nature, there would not be problems like air pollution, water pollution, land pollution, soil pollution, and noise pollution—with no solution.
Why should we love nature? Why should we respect water? Bhagavan says, “One may live for a couple of days without food, but one cannot live without water.” Water is life. So Sankranthi wants us, demands us, to be highly respectful and take every step necessary to see that the water and land are not polluted. We must be respectful to Mother Earth.
Therefore, Sankranthi is a sort of reverential, worshipful, respectful celebration of nature, thanking God for all the five elements available to humanity for its use. This is one aspect of Sankranthi.
This is also the season of the special rice and jaggery preparation, something like rice pudding. (Some may think that I am talking like a cook, but I assure you I am no cook. I want to be, but I am not, since I know only one thing: how to make instant coffee.) (Laughter)
During the Birthday celebration, or Sivarathri, or Akhanda Bhajan, sweet rice (pongali) is distributed. That same preparation is made during this season. Cows are also fed with it, and people eat it. The reason is because it speaks of harmony. Rice and jaggery represents unity, harmony, and love in the family.
Therefore, my friends, Sankranthi is not simply a celebration like any other, because there are so many beautiful aspects associated with certain things that we do during this celebration.
So far I have dealt with the social, ritualistic, and traditional aspects. Now let us now go to the spiritual aspects of this celebration. There are three very important ones, which of course are important every day, but more so during this season.
Someone asked me, “Why do you go Baba’s temple only on Thursdays? Why not Friday or Monday?”
I said, “At least I go on Thursdays so that it becomes a habit to visit the temple. At least!” (Laughter)
If we give exemption to any regular practice during this lifetime, likewise, we may meet God only in the next life, or in lifetimes after that. If we have Sunday church, why not Thursday or Friday? No, if you learn to do it at least once a week in the same way, you will learn to pray every day, and you will learn to kneel down after your prayers for the same length of time every day. That is the purpose behind regularity.
Sankranthi is a season when we pay our respects to prakrithi (nature). We are very grateful to nature. This is also an occasion to think of Parameshwara, Purusha or God Himself. Purusha is God, while prakrithi is nature--in other words, Creator and creation.
Some people think that creation is dull, inert, placid, and useless. Creation is very important. Creator is reflected in the form of the creation. You cannot humiliate or insult your own reflection, can you? Just try tomorrow morning, or this afternoon, before coming for darshan. As you comb your hair and do a final touchup before you leave the house, just look in the mirror and spit on your reflection. Do you do that? Though our reflection may deserve it, we don’t do it. (Laughter) We don’t do it because we think we look so handsome and consider ourselves very important (though we may not be).
We love our own reflection. We love our own voice and face. God taught us how survive, how to live. You don’t ignore or deny or insult your own reflection. Similarly, creation is reflection of the Creator. It cannot be neglected, denied, misused or abused. Impossible!
Vibhudu Veluguchundu Viswamandhu
Vibhudu Veluguchundu Viswamandhu
Viswam Eppudu Velugunu Vibhuni Endhu
Viswamebhuni Maithri Saswathamu
Viswamebhuni Maithri Saswathamu
Viswamebhuni Maithri Saswathamu
Viswamandhepudu Veluguchundu Vibhudu.
God shines; God is resplendent; God is radiant.
God’s effulgence is seen in this creation.
The creation cannot exist without the Creator.
Viswamandhepudu Veluguchundu Vibhudu.
Vibhudu means God, viswa means world, so the meaning is: “God shines brilliantly in this world.”
Viswamandhepudu Veluguchundu Vibhudu
Vibhuni Endhu Viswamu Veluguchundu
The universe is in God.
God is in the creation,
Creation is in the Creator!
There is no choice for you, my friends, both are important. They are inseparable—something like a picture printed on a paper. A picture printed on a paper cannot be separated from the paper, impossible! The picture is creation, the paper is the Creator, and they are inseparable. Therefore, Sankranthi is a season to think of the unity of the Creator and creation. Both are one.
I remember once Bhagavan said to chemistry students, “You all know the formula of water, H2O, very well. It is not H3O, and it is not H2O2. It is H2O. Come on, there is shortage of water. You know the formula, so manufacture sufficient drinking water in a laboratory.”
Impossible! You cannot manufacture or make water to solve this water problem. But who made the water in the river? Who made the water in the sea? Who made the water in the waterfall? God did. Let us understand this. Creation is important and it is perfect.
Here is a simple example: Our two eyes and two hands work in perfect coordination with their partners. When there is some problem, an artificial limb is used, but no artificial thing can work like anything that is naturally designed or naturally given to you. God’s creation is like that—absolutely perfect and irreplaceable.
Some doctors have told me that as they open a body during surgery, they are amazed to see how the different organs are arranged and so nicely packed, but we fellows cannot even pack our suitcases. (Laughter) The arteries and veins, impure blood and pure blood flow continuously, with no traffic jam. Everything functions smoothly without a vacation. Even machines don’t work after some time, but our machine-body works till the end, just as it is designed and intended. God’s creation is marvelous.
We cannot explain it. If you stand in front of the ocean or a waterfall, you cannot but admire God. Look at the sky, look at the clouds—how beautiful they are! You will be lost in ecstasy. You will be in rapture watching the clouds as they transform. What beauty is there in nature! Therefore, this is the season to think of srishti, the creation, and the Creator Himself.
The Creator has put this veil of creation upon Himself like a bride covers her face. This beautiful creation is the veil under which God is hidden. God is not in a temple, God is not in a synagogue or a monastery. God is in nature. The whole nature is the reflection of God. This is the idea that we should get into our minds.
Then what is our role in srishti (creation)? Parameshwara (God) is the Srishtikartha (Creator). What about us? We as individuals are not simply products of a test. We should never say, “Thus thou are, Thus thou returned.” No. We are much more than that. Baba always says, “You are part of the Divine.”
Mamaivamsho Jivaloke Jivabhutah Sanatanah
Self-condemnation is equally bad. Unfortunately, we come across some people who condemn themselves. It is wrong. We shouldn’t condemn ourselves, because we are part of the Divine. You and the Divine are one and the same. This is the spiritual purpose; this is the spiritual practice or sadhana. That is the next tool to use so as to realise the unity of the individual soul with the cosmic soul.
To give you an example, my friends, I will quote Bhagavan: God in an individual is in the form of conscience. Conscience is Divine at the level of the individual. But God that is spread all over, God that is present everywhere, Divinity in its totality, is consciousness. So consciousness is Divinity in totality, in its fullness and completeness; and it is the same God that is present at the individual level as conscience.
Our job as spiritual seekers, our job in the process of sadhana (or spiritual practice) is to know the identity of the individual soul and the cosmic soul. You are not separate from God. Baba has declared emphatically on every occasion to remind us that we are not separate from God, that you and God are One.
In a recent discourse, He went a step further and said, “If anyone asks you who you are, you should say that you are God.”
Of course, we are not yet prepared to say that. Let me be very honest. You will not be in a position to say, “I am God” before you find your identity with God. The individual soul and the cosmic or universal soul are not different. The individual soul is jivatma (or conscience), the cosmic soul is Paramatma (or consciousness) and the two are not different.
“Swami, how am I to understand this?”
Now He gives an example. He has a balloon. A balloon is full of air. It is a beautiful, colorful balloon. Each balloon has a definite colour, size, and body, just like all of us have specific height, weight, chest span, etc. So the balloon is the body and the air in the balloon is the conscience.
“But sir, there is no air in the balloon.”
“Alright, put it on the ground, throw it away.”
Similarly, we have a body, and if there is no air in this body, we are finished! Problem solved once and for all! (Laughter) So it is the air that sustains the body. It is the air that is the sign of life, in the form of breathing—inhalation and exhalation.
So the breath in me, the life in me, is encased conscience, is the Divine conscience, while the body is a balloon. It is truly a balloon, though we do not realise it. It is difficult to accept it even though it is full of air now. But it will be too late by the time we understand, because by that time it will be deflated.
Now we are in the inflated position. The date of deflation is known only to God. When this balloon bursts, the air is released. The air within the balloon then merges into the air around. Why? Because that air is not different from this air. Only that air is pumped into the balloon. When the balloon bursts, this and that are one: Tatwamasi. Tat, that air all around, and twam, the air in the balloon, are one and the same. Tatwamasi (That Thou art).
We run after Bhagavan, and we read His literature time and again. We love His message. Why? Because the most complicated philosophical dicta are conveyed in the simplest way possible. It is only Bhagavan Baba who explains these things in such a simple way.
We are clever enough to complicate simple things, but here is Bhagavan who will simplify things for our comprehension. So our job as a seeker, as a devotee, in our sadhana that we start during this auspicious season of Sankranthi, is to realise that the individual self or conscience is the same as the cosmic Self or consciousness. Conscience and consciousness are one and the same. Only conscience has a body with a name and a form, while consciousness has no name and no form.
Then the next question is: If conscience and consciousness are the same, why am I not aware of it? Who is preventing me from knowing it?
Baba gives the answer, “It is the mind.”
It is the mind that makes you feel that you are separate. There are some people who feel that they are extraordinary (Laughter). There is nothing extraordinary in them, but they feel very important, like a VIP (or Very Insignificant Person). That’s mind, after all. The mind will not allow you to think that the conscience and consciousness are one.
Mind always makes you feel that you are distinct, that you are separate, and that you are unique or extraordinary. So the trouble is with the mind. It is the mind that does not allow me to understand that I am God. It is the mind that will not allow me to experience Divinity, because of my ego.
Mind, ego, and illusion are all the same. I am very comfortable with my ego because people say, “Come on, sir, please have your seat.” I am fine. So why should I lose my ego when I have a special seat and extra respect? We are happy and comfortable with ego and lead an egoistic life. We are not prepared to leave it. In addition, the mind also develops a personality. It is all our own imagination. The mind makes you think that you are special. The mind makes you think that you are great. It is all an imaginary personality, illusory personality.
When that illusory or imaginary personality of your own mind’s making is affected, you are irritated. There at the VIP gate, they tell me, “Sir, no, please go that way (indicating the other gate).”
“What? (Laughter) Why that gate?” My ego is affected.
There are some people who say, “Do you know that Swami spoke to me?” (Laughter) Why should I know when He spoke to you? (Laughter)
Some people go to the extent of even stopping the traffic and saying, “This is the watch given by Swami.”
So what? Why He gave that to you, why He spoke to you are best known to Swami. Maybe it was to repair you, how do I know? (Laughter) You were not in proper condition (Laughter) so He wants to set it right. He has got His own ways. When He talks to you in private, you are already egoistic. When He talks to you in public, you rush to take your chair by the side of Hanuman in the Hillview Stadium. (Laughter) That is the climax of ego.
Then He will make you slowly come down (Laughter), slowly, just like a parachute. (Laughter) As the fellow comes down, his personality is affected. His ego is affected. He starts crying. He is restless. Once you climb the mountain, you also have to go down. Journey implies both going up and coming down. This is the totality of the journey. It is not only one way.
Therefore, my friends, the mind is not prepared to accept the other side of the coin. First, I should be comfortable. Next, I should be the only comfortable man. It is all a game of the mind which will not allow us to think that we are Divine.
Therefore, this is what Sankranthi calls for: three things that should be taken up immediately. The first is to understand the mind.
By “understanding the mind” I mean that to think “I am the mind” is wrong. This is my mind, but I am separate from my mind. It’s my hand, but I am separate from my hand. It’s my neck, but I am not my neck. Similarly, your mind is also different from you.
What? How can it be different from me? What nonsense are you speaking on a Sunday morning? (Laughter)
Here is a simple example. If you are the mind, please examine yourself. While you are in deep sleep, called sushupthi, you do not have any dreams. Sushupthi is a dreamless peaceful state of sound sleep. Where is the mind then? If you think you are the mind, the mind should exist in deep sleep state also. Where is the mind?
You may say, “Sir, there is mind. I don’t know where it has been.”
If mind is present in deep sleep state, you should be able to report to me what happened during that state.
“Had a nice sleep?”
“Oh! Yes, I had very good sleep.”
“How was it? What happened? How good was it? Please tell me. Is it like Sprite or Coca-Cola, or pie, or a milkshake? Please tell me how you enjoyed your deep sleep.”
You cannot say because the mind was absent. The mind was withdrawn. There is no mind in deep sleep; therefore you cannot say what happened. But you can say what happened in a dream.
(Some people tell me, “Sir, I saw you in my dream last night.” (Laughter) They think that it will make me happy. But, I am still in this body. You don’t have to see me in your dream. You can see me here. There is still time. You can come and meet me any time.)
I can tell you about my dream. I met so-and-so, I spoke to him, and I was in the White House. Why not? No passport, no visa, and no ticket are necessary! (Laughter) So, you can report your dream experiences because of the presence of the mind.
The mind is also there in the waking state. Our state now is the waking state. (Of course, some may be sleeping!) In this waking state we see and talk to each other. We look at our watches wondering when the talk will come to a close, and whisper into the neighbor’s ear about the date of journey or what sweet they had in the canteen. You are able to talk about all that happened yesterday or this morning because the mind is active. So waking state comes under the domain of mind.
The dreaming state also comes under the purview of the mind. But in deep sleep, the mind is totally withdrawn. If you are the mind, then you should have it there as well. So you are not the mind. When we understand that, we will really experience that the conscience and consciousness, the individual soul and the cosmic soul, are one and the same.
The only difference is that this deep sleep is a natural event. I go to sleep naturally. No one is pushing me into the deep sleep state. There are no seva dals to push me. Thank God (Laughter) we are safe there! If they push me, I will see that also in my dreaming state! (Laughter)
So my point, my friends, is that the mind has to be withdrawn. It has to be made passive with effort. In deep sleep, the mind is withdrawn effortlessly. You don’t go to sleep and say later, “Oh mind, get up.” (Laughter)
Do you say that? If you say that you should consult a psychiatrist. (Laughter) The mind is withdrawn effortlessly, naturally, on its own. But if you are capable of withdrawing your mind right now, by a particular method, then you are a yogi, or a sadhaka, or a firm seeker.
What is the method to withdraw the mind? What is the method to silence the mind? The only method is meditation. Meditation means withdrawal of the mind. Meditation is the thoughtless state.
Some people say, “Anil Kumar, I saw colours in meditation.” Thank you. Please see some more colours (Laughter) because you want to be colourful. In true meditation, nothing or no one appears. In meditation nothing happens because it is a thoughtless state in which mind is withdrawn. That is meditation.
Though I have said it previously, I am tempted to say it again: I see advertisements for meditation classes here charging Rs. 250 for 20 days. I wonder what is going on when I look at those. Do you think that the saints and sages can’t afford Rs. 250, and that’s why they go to the forest and spend time in penance?
People tell us we can purchase anything, so we want to buy meditation also. Meditation can’t be bought, meditation is not taught, meditation is not given, and meditation is not mechanical.
Some people say, “I meditate from 4 to 5 PM.” Is it a railway timetable?
Meditation is not mechanical; meditation is not done; meditation is not a process to be exported or imported. Meditation doesn’t give you anything because it is nothingness and thoughtlessness.
So what is to be done? If nobody can teach me, if nobody can allow me to buy it, what I am to do?
Meditation is a process of turning inward. We are outward. The eyes see everything present around; the ears hear the sounds around. The five senses are like windows that are in contact with the five elements or the world. They have to be withdrawn. That is why people close their eyes in meditation. They withdraw; they don’t want to see this multiplicity or plurality. When I open my eyes, I see you all. When I close my eyes it is totally dark—Oneness.
Therefore, to know that Oneness, one has to withdraw the vision, so one closes the eyes. One prefers to be alone because the sounds of music, the pop music video, the TV, and the radio is disturbing and it is best to hear no sounds.
Then starts the enquiry: “Am I the body? Am I the mind, am I the intellect? Who am I?”
If I am the body, I should continue to be handsome, but that is not so. The photographs tell me that I am not. We are not what we were 25 or 30 years ago. People were anxious to meet us 25 years ago; they are anxious to avoid us today because we are not that presentable anymore.
That which changes is not you. The body changes, so how can you be the body? Curly hair gets replaced by a bald head over time. A handsome, thin body turns into a pumpkin body—which is an essential mark to be called a pakoda (dumpling) by Bhagavan. Swami even goes to the extent of saying that this fellow is 2 months—that fellow 4 months—and that fellow is 9 months pregnant.
That which goes on changing with time is not you. Therefore, you are not the body, and we also know that you are not the mind because mind does not exist in deep sleep. Then who are you? As this question (Who am I?) is repeated over and again, the moment the question stops, the answer reveals itself. The answer is that you are Divine.
As long as the question hangs over you, you should continue to investigate, continue to explore, and be in a constant quest until the question stops. When the questioning stops, the Truth is revealed.
If you don’t question, thoughts will stop. But the moment you decide to stop thoughts, there will be terrific speed of thought. The jumbo-jet mind will try to control everything. It is not that simple. It will revolt. Therefore, first understand the mind. I am not the body; it is the mind that makes hell out of heaven and heaven out of hell.
Mana Eva Manushyanam Karanam Bandha Mokshayo
Let me understand the mind.
Second, transform the mind. First understand the mind, and then transform the mind. How does one transform the mind?
The mind is full of desires. Like thread is woven into a cloth, a bundle of desires is interwoven to make the mind. So how do I transform my mind? I cannot kill it. Mind is like an Alsatian dog. The more you fight with it, the more difficult it gets. It does not leave you. I’ve had bitter experiences in the past. If you want to run away, it will run faster than you. This must be the experience of many people though they may not say it.
Like an Alsatian dog, you cannot bind the mind, but you can tame it or befriend it. Likewise, you must first understand the mind, and then transform it. The mind is full of desires. Let the desires be not of the world; let the desires be to have Baba’s darshan.
Let me desire to go to Baba, let me desire to have an interview with Him, let me desire to sing His glory, let me desire to speak about Him. Divert all desires this way. When roads are under repair, there is big sign directing all vehicles: “Road under repair, Take diversion.”
Similarly, don’t stop the mind, but continue the journey. Take a diversion, take another road. Likewise, let there be desires, but let the desires be transformed. The desire should be to go to Prashanti Nilayam, to wait for the first row (Laughter), to be able to see Him completely. Let all the desires be directed that way, diverted towards God. They have been running along the Eastern railway, Southern railway, and Southeastern railway. No. Let all the desire trains run along the Sai way, not the Southern way.
So by directing your desires that way, you can transform your mind. Diversion of the mind is the real transformation. At first we talk to everybody, but let us divert from this by talking about Bhagavan. Hereafter let me listen to the miracles experienced by other devotees. What sadhana are they doing? Let my thoughts not be mundane, but spiritual.
So divert your mind—that is how you can transform your desires. You are an outpatient in this process. “I will do Your work, using my skills and talents, Oh God; let this work be pleasing to You.”
Sarva Karma Bhagavad Preetyartham.
O God, let my work be blessed by You.
That is the transformation of the mind. Understand the mind, then transform the mind.
The third thing is to transcend the mind. Transcend the mind means to go beyond the mind. Even if Swami asks, “What do you want?” you can say, “Swami, there is nothing to ask for. What is there?” That should be your situation.
But now it is not. If Swami asks you, “What do you want?” you will say, “Please, Swami I have got to give You a list. You cannot ask me like this all of a sudden. If You give me twenty-four hours, I will make notes and give it to You tomorrow.”
So when you don’t ask for anything, you have transcended your mind. Desirelessness is the real transcendence of the mind. As long as it is full of desires, it is indulgence. When you transcend the mind, the individual soul (conscience) and the cosmic soul (consciousness) become One. Both are One. “Oh Lord, You and I are One.” The kingdom of heaven is within you.
I thought that I am in the light; then I thought that the light is within me. Now I understand that I AM the light. I thought until now that I am that; I thought until now that I am God. Now there is only God. I do not exist separate from God. There is only God. I, as individuality, do not exist. This is the spiritual dimension of the Sankranthi festival.
My friends, I am so happy that you are all present here. Someone asked me yesterday, “Anil Kumar, why are people not peaceful here? Why do people not love? Why not?”
I told him, “What is an ashram? An ashram provides you with an opportunity to evolve by yourself. It provides the ambience or surroundings for you to evolve all by yourself. If you don’t allow yourself to be transformed, none can help you. God and soul will help themselves.”
Therefore, being here on this holy day of Sankranthi, we all collectively pray to Bhagavan that we evolve in such a way that we realise that the drop IS the ocean, that the spark IS the fire, that You and I are One. We pray to reach that stage, to be able to say, “Oh God, only You are. I am not.”
May Bhagavan bless you! Thank you very much.
Prof. Anil Kumar ended this talk by chanting, “Sai Narayana Narayana.”
OM
Asato Maa Sad Gamaya
Tamaso Maa Jyotir Gamaya
Mrtyormaa Amrtam Gamaya
Om Loka Samastha Sukhino Bhavantu
Loka Samastha Sukhino Bhavantu
Loka Samastha Sukhino Bhavantu
Om Shanti Shanti Shanti
Jai Bolo Bhagawan Shri Satya Sai Babaji Ki Jai!
Jai Bolo Bhagawan Shri Satya Sai Babaji Ki Jai!
Jai Bolo Bhagawan Shri Satya Sai Babaji Ki Jai!